Inâ—rdinate affection evil concupiscence and coveâ—ousness c. This is that Earth which is opposed to be the Heaven of Gods holiness Eccles 5.2 For God is in Heaven and thou upon the Earth For the Lord is present in this outward Earth aswel as we in this Earth all men sin but there are some places in the new Testament also which you oppose us with as first that Luke 17.10 So likewise you when ye have done all these things say ye are â—â—p ofitable servents But this place if well considered makes more against you then for you for our Saviour there implyes that we may do all things which are commanded to wit through his grace yet having so done we are unprofitable servants to God for we have done but our duties and that through grace also and so have added nothing to the Lord. But a second and a grand objection is made out of Rom. 7.14 15 16 17 18 19. c. For the Law saith the Apostle is spiritual But I am carnal sold under sin Answer Although this place is commonly taken as if the Apostle spoke here of his own personal and present estate yet it is certain he did not first because elsewhere speaking of that estate he contradicts what is here spoken by him as 1 Cor. 4.4 For I know nothing by my self but here the person spoken of knowes much evil by himself and Phil. 4.13 I can do all things through Christ which strengtheneth me but he that is here intended though to will is present with him yet findes no means or power to do any good yea that which the Apostle speaks of his present estate chap. 8. of this Epistle to the Romans verse 2. is directly opposite to what is complained of verse 23 of this 7 chapter for in that 23. verse the complaint speaketh thus But I see another law in my members warring against the law of my minde and bringing me into coptivity to the law of sin which is in my members Oh wretched man that I am who shall deliver me from this body of death But Rom. 8.2 Paul saith For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death what can be more contradictory then this last place is to the former So that of necessity the fist place must be understood of babes in Christ whom Paul here personates instructs and comforts and the latter of his own present condition and victorie as Occumenius and others well observe and what was more usual with the Apostle then to speak of that which concerns others in his own person 1 Cor. 4.6 And these things brethren I have in a figure transferred to my self and Apollos for your sake 1 Cor. 13.11 c. When I was a child I spake as a child c. Thirdly You alledge against us and this truth the words which the Apostle speaks to the Galatians chap. 5. verse 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contraeâ—y the one to the other so that ye cannot do the things that ye would Here say you the Apostle describes that combat betwixt the flesh and the spirit which must continue while we endure in the body Answer But where do you read that this conflict must last so long The Apostle saith a good space before his death 2 Tim. 47. I have fought a good fight I have finished my course I have kept the faith Were not the Galatians Babes in Christ so young and weak that the Apostle had no sooner left them then they were ready to be drawn away from Christ by the false Apostles See Gal. 1.6 with 3.1 2. Now to make their estate the highest pitch growth of a Christian in this life is as if we should take the scantling of a child and conclude that it is the full stature of mankinde and that no man is or can be of a taller groth Fourthly You object what St. James writes chap. 3.2 For in many things we offend all where you imvolue him and his fellow Apostles in that plural number To which we answer That the Apostle can no more be there implyed then in the 9 verse where he saith again and that plurally With the same tongue we bless God even the Father and with the same tongue we curse men which are made after the similitude of God Was James or the Apostles now of the number of those that still cursed men But it is frequent for lenity sake and in a winning way for the Prophets and Apostles of Christ to speak in the plural and sometimes in the singular number those things which concern not themselves but their hearers onely Nebem 5.10 I pray you let us leave of this usury saith the man of God who was no wayes guilty of that sin Isa 59.10 the Prophet speaketh this We groap for the wall like the blind and we groap as if we had no eyes Lastly It is objected out of 1 John 1.8 That the Apostle saith directly If we say that we have no sin we deceive our selves and there is no truth in us Answer The same Apostle implyes ch 4 17. that he and his fellow Apostles were now without sin Herein is our love made perfect that we might have boldness in the day of Judgement because as he is so are we in this present world There is no fear in love but persect love casteth out fear The Apostle therefore speaks the former words to those that were young in Christ and yet imperfect as is evident chap. 2. verse 1. My little children these things write I unto you that ye sin not c. Yea he explains himself so Chap. 1. verse 10. that he may be safely taken into the number If we that say we have not finned we make him a lyar and his word is not in us And thus much of your first erroneous proposition in your 5th and last Section Your other Thesis wherein you affirm That though this corruption remains in the regenerate during life yet it is actually pardoned is false also and contradictory to these ensuing and many other Scriptures Prov. 28 13. Luke 24.47 Acts 8.20 Acts 26.18 or as we shall shall shew at large chap. 11. by Gods assistance Now for a conclusion of this last Section give us leave to propound these Queries unto you First whether those ten unbeleeving spies did not highly displease God and much hinder injure and prejudice the people which hearkened unto them who cryed that there were such Anakiâ— in the way that they could not be subdued by them and Cities so high that they were walled up to Heaven and therefore not 〈◊〉 be scaled Numb 14. Did not the people too slothful and averse before to fight the Lords battail against the Canaanites become therethrough wholy unbeleeving even despairing of victory and altogether indisposed to the fight enjoyned by the Lord Were not both they and those their leaders
the seeking of them Rom. 10.14 15 c. A second let is a depraved judgement Act. 26.9 for I verily thought with my self thâ—t I ought to do many things against the name of Jesus A third impediment is the want of due remembrance and serious consideration of what we know in generall Lam. 1.9 He filthiness is in her skirts she remembred not her latter end A fourth bar is the power of Temptation of which the Apostle complaines 2 Cor. 12.7.8 A filth and a powerful obstacle is habit and custome in sin of which that is verified Qui non est hoâ—iè erà s minùs aptus erat Lastly Gods final desertion one of the heavyest of Judgements is an unremovable obstacle to the willing of good because seconded with Satans power Hence we may take a view how far the faln man can will good convert himself or prepare himself thereunto namely so far forth as men have some light of nature left or new illumination and convincing grace the which of all other is most necessary for the work of a true conversion Jer. 23.24 O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps Secondly This may be done with the more facility so far as they are chastned by the hand of the Lord and make a good use of it which made the Prophet Jeremy to pray as he doth Jer. 10.24 Correct me O Lord yet in judgement and not in thine angor lest thou bring me to nothing Howbeit in all this the Lord seems to lay no violent hand upon the will but works upon it by understanding judgement and reason with the use of sense and because he is the Author of the new understanding and judgement which leads and drawes the will he is said to work the will also Phil. 2.13 for Causae causae est etiam causa causaei But the main way whereby the man after illuminating or preventing grace can prepare himself to turn his heart or will is by frequent meditation and deep consideration of what he knows by grace or nature In your two last Sections First according to an ordinary distribution you distinguish the condition of converted sinners into a State of Grace and a State of glory but albeit there be different degrees in their new Metamorphosis or change yet their least estate in regeneration is a State of Glory as on the contrary the highest degree of that change and exaltation is a state of Grace For the proof of the first of these consider what the Apostle speaks 2 Cor. 3.18 But we all with open face beholding as in a glass the Glory of the Lord are transformed into the same Image from Glory to Glory as by the spirit of the Lord. 2 Pet. 1.3 Through the knowledge of him who hath called us unto Glory and Vertue And for the evidencing of the latter weigh well what Saint Peter writeth 1 Pet. 1.14 wherefore gird up the loins of your minde be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ See also 1 Pet. 3.7 as heirs together of the Grace of life But more particulary for your fourth Section As in the beginning of it you attribute too much to the first work or degree of our regeneration so you detract too much from the last and highest period of the same in the end of that Section For first you say but not truely That when God converts a sinner and translates him into the State of Grace he presently freeth him from his natural bondage under sin and by his grace alone enables him to will and to do that which is spiritually good Here brethren you go too far for the Apostle in the behalf of the young Babes or converts complains thus Rom. 7.8 9. For to will is present with me but how to perform that which is good Lâ—nde not for the good that I would I do not and the evil that I would not that do I. How then are they freed when the Apostle saith ver 23 He findes another Law in his members not only warring against the Law of his minde but bringing him captiue to the Law of sin in his members whereupon he cryes out verse 24. O wretched man that I am who shall deliver me from this body of deaâ—h Is a bondage then against your wils no captivity yea it is the most grievous bondage of all others in our sense and feeling though not so perilous to the soul as a willing subjection unto sin Indeed it is true of the young in Christ which the Apostle writs to them of that age 1 John 2.14 I have written unto you young men because ye are strong and the word of God abideth in you and you have overcome the wicked one But the Babe in Christ cannot attain thereunto while he is a chide Now in the close of that Section you flag and fall as much too short saying That this convert at his highest pitch for so you mean by reason of his remaining corruption doth not perfectly nor only will that which is good but willeth that which is evil also The which though it be true of the Infants aforesaid and perhaps may sometimes be verified of the middle ort yet it is not true of the old or aged men in Christ such as the Apostles themselves were as we have proved before In your last Section you do as you are wont wholly transferring the state of Glory in which the will of man is made immutably good out of this world but herein you are some what mistaken if we may give credit to these Scriptures Rev. 3.12 21. C. 1.2.3 4 5 6. CHAP. X. Of effectuall calling ALL those whom God hath predestinated unto life and those onely he is pleased in his appointed and accepted time effectually to call a Rom 8.30 Rom 11.7 Eph 1.10 11. by his Word and Spirit b 2 Thes 2.13 14. 2 Cor 3.6 out of that state of sin and death in which they are by nature to grace and salvation by Jesus Christ c Rom. 8.2 Eph 2.1 2 3 4. 2 Tim. 1.9 10. inlightning their minds spiritually and savingly to understand the things of God d Act 16.18 1 Cor 2.10 12. Eph 1.17 18. taking away their heart of stone and giving unto them an heart of flesh e Ezek 36.26 Eze 11.19 Phil 2.13 Deut. 36.6 Ezek 36.27 renewing their wils and by his Almighty power determing them to that which is good f and effectually drawing them to Jesus Christ g Eph 1.19 John 6.44 45. yet so as that they come most freely being made willing by his grace h Cant. 1.4 Psal 110.3 John 6.37 Rom. â— 16 17 18. II. This effectual call is of Gods free and special grace alone not from any thing at all foreseen in man i 1 Tim 1.9 Tit. 3.4 5. Eph 2.4 5 8 9. Rom â— 11. who is
as we have said before yet we read nowhere of any power proceeding from thence in the mortifying of sin though that his suffering should be both a patern and a motive to follow him in his like death as hath been said Yea the Apostle ascribes weakness and not power to Christ in his death as that whereby he could properly suffer 2 Cor. 13 4. For though he was crucified through weakness yet he liveth by the power of God It was power indeed whereby he was raised up Rom. 1.4 And it is through the same power that those who are dead with him must be raised up again Phil. 3.10 That I may know him and the power of his resurrection c. So then there is express mention in the word of the vertue or power of his resurrection to be imployed in this work of our regeneration but none of the power or efficacy of his death yea that benefit which we have by the death of Christ followes the work of sanctification in order of nature and doth not go before it as hath been proved sufficiently before Thirdly Whereas you say or imply That the whole dominion of sin is destroyed in those that are in any measure called and sanctified it is a thing rather to be wished if it were the will of God then to be granted for truth for we find the contrary in our own experience while we are babes in Christ yea the Apostle describing the estate of such in his own person because he had been formerly in that â—state complaineth grievously of the remaining and dominion of corruption Rom. 7.23 24. But I see another law in my members rebeiling against the Law of my minde and bringing me into captivity to the Law of sin Oh wretched man that I am who shall deliver me from this body of death indeed if you had said that the former love which the least of Saints had to the body of sin and their willing subjection thereunto is in some measure destroyed you had spoken truly but is not a dominion against their wils a dominion still Yea it is the most grievious tyranny of all other and the hardest to be born So then there is left in all the regenerate a dominion and tyranny of sin till by grace they obtain power and victory against it though this dominion is now invitum imperium and not so dangerous as it was in the time of their voluntary subjection thereunto Fourthly That which you speak in the close of that Section is true or false as men bestir themselves in resisting sin and seeking Gods grace there against or otherwise neglect those duties to wit That the several lusts of this body of sin are more and more weakned and mortified and they more and more quickned and strengthned in all saving graces to the practise of true holiness without which no man shall see the Lord. Your second Section presents but one error upon the matter but it is a material one to wit That our sanctification in this life is always imperfect and that there abide some remnants of corruption in every part that hence ariseth a continual and irreconcileable war the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 But brethren if our sanctification must not be perfected here when or where must it be made up Is not this life the time of our regeneration Tit. 2.11 12 13. For the grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for that blessed hope and that glorious appearing of the great God and our Saviour Jesus Christ Must some corruption still remain in every part Why so hath God such pleasure in it Shall Christ lose the end of his comming of which the Apostle speaks in the next verse Tit. 2.24 Who gave himself for us that he might redeem from all iniquity and purify unto himself a peculiar people zealous of good works See Ephes 5.25 27. of which we spake before And though while the flesh and the spirit continue there remains an irreconcileable â—ar betwixt them must that war last alwayes had not Saint Paul sought a good fight and finished his course 2 Tim. 4.7 Had he not subued his body and brought it into subjection 1 Cor. 9.27 shall we never attain to be of a taller Stature and growth then those new born babes in the Galatians That you apply their conflicts and weak estate spoken of Gal. 5.17 to all But we must pardon you for in your third Section you seem to contradict all this again saying In which war although the remaining corruption for a time may much prevaile yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part doth overcome and so the Saints grow in grace perfecting holiness in the fear of God but concerning this we must refer you to what we spake before upon Chap. 6. Sect. 6. Surely as God caused his word to be written that we might there through become absolute 2 Tim. 3.14 16 17. And hath given gifts from heaven unto his Apostles Prophets Evangelists and Teachers to bring us unto such a stature of perfection in Christ Ephes 4 10 11 12 13 14. So he praying for the perfecting of the Saints Heb. 13.20 21. 2 Cor. 13.9 1 Pet. 5.10 did pray for things feasible and attainable nor can the prayer of Christ for the same thing be irritous Joh. 17.23 I in them and they in me that they may be made perfect in one CHAP. XIV Of saving Faith THE Grace of Faith whereby the Elect are inabled to believe to the saving of their souls a Heb 10.30 is the work of the Spirit of Christ in their hearts b 2 Cor 4.13 Ephes 17.18 19. Ephes 2.8 and is ordinarily wrought by the Ministry of the word c Rom 10.14.17 by which also and the administration of the Sacraments and prayer it is increased and strengthened d 1 Pet 2.2 Act 20.32 Rom 4.11 Luk. 17.5 Ro 1.16 17. II. By this Faith a Christian believeth to be true whatsoever is revealed in the word for the authority of God himself speaking therein e Joh. 4.42 1 Thes 2.13 1 Joh 5.20 Act. 24.14 and acteth differently upon that which each particular passage thereof containeth yeilding obedience to the commands f Rom 16.26 trembling at the threatenings g Isa 66.2 and imbracing the promises of God for this life and that which is to come h Heb. 11.13 1 Tim 4.8 but the principal acts of saving Faith are accepting receiving and resting upon Christ alone for justification sanctification and eternal life by vertue of the Covenant of grace i Joh 1.12 Act 16.33 Gal 2.29 Act 15.11 III. This faith is different in degrees weak or strong k Heb 5 13.14 Rom 4.15 20. Matth 6.30 Matth 8.10 may be often and many
should them compel Which men at will in sacred things deprives Of will as that which no man drawes but drives Hence threats and promises man hath no merit Nor preach nor teach He is a block no spirit Which takes away the Law or its best fruits As not performable by best recruits In vain 't was writ man made and grace distilld If by Christs help it cannot be fulfill'd Which saith the Saints may will not further go Doth not God grant to will and then to do Which will have God to justifie the lewd While they with sanctity are not endu'd Nor are nor will be justified within As men devoted to inherent sin Which freeth all men both from sin and hell By Christ his outward cross and passing-bell Not urging once the needful death of sin Nor th' inward cross which victory must win Most pretious we hold his blood and merit But first we should be purged by his spirit Such a physitian which maketh Christ As doth not heal the Lepry with the priest But hides the sore from th' eye with cloth or plaster Were men of old so healed by this master Which in beleevers all good works destroyes Whilst it their phansy filleth with these toyes Faith alone saveth do but this believe Do not thy self with further trouble grieve Which cals the called to security Saying none such though they may step awry Can finally or totally relapse With such soft pillowes some men get long naps Which saith what hurt doth sin Christ for't was kil'd What need obedience he hath all fulfill'd Which Satans kingdom stronger makes then Christ For not till death his kingdom is dismist Thus death a passive stronger is then life Then Christ himself to end this ghostly strife Go on with this thy Christ drink rant and whore He is the purse bearer and payes the score He is thy porter all thy burdens beares But all without thee nought within repaires How wide the way how broad mak'st thou the gate Which leads to life But Christ hath made it strait What prodigies doth this new blazing Star This faith of thine bring forth O Synod rare Recount thine articles see how they thrive With five begun they end with three times five Five Amoritish Kings were hang'd but now do rise These Amorites vain talkings signifies O Midian now do thy five Kings return Midian is strife her raised heads we mourn See Philistins your cities rais'd from death Ashkelon Ashdod Ekron Gaza Gath. Goth is wraths winepress Ashdod wasting sore Ekron a rooter out of rich and poor Ashkelon false weights in judgement useth Gaza the knowing wealth which most ammuseth Philistins are men involved in ashes Or such as fall down drunken with their glasses The five sons of the Gyants now revive Errors of many cubits high do strive The Horim clothed in white specious sins The Emims terrible with force and grins Zanzummim with their perverse thoughts wee find The chained Anakims stay not behind Builders of Babel of a triple sect Gomarist Papist Lutheran erect With strife war and bloodshed a Babel new Which counts her self the spouse of Christ most true Yet from his life doth lewdly go astray With world sin Satan doth the Harlot play Three unclean frogs their own respective catt'l Of God Almighty's wrath prepare the batt'l As Midianites fell by intestine strife And Edom Moab Ammon lost their life So this divided Babel now shall fall And blood shall drink who unto Christ gave gall A remnant of each Sect with Lot escape Which eat not of the Sodomitish grape Then fly from Babel and her sins forsake Least thee her judgements chance to overtake Dismiss this Faith with her more monstrous brood Then Nilus beares that Monster bearing flood Your faith a fidle ill tun'd instrument Shall we dance to 't and sing in one consent Become a child again and go to School Who will be wise must first become a fool Forbidden fruit of knowledge thou must hate Obedience to life sets ope the gate Learn first with Christ to dye with him to live Ere thou of Christ true testimony give True faith brings down from heaven the fire of love This firy Chariots mounts men up above What Cov'nants promise what the law doth will Both law and prophets Love doth all fulfill What 's tree of life what 's Paradise above What 's Edens stream what 's bliss eternal love What 's God but love No Mars no Cupid blind This darling vertue doth inflame his mind FINIS ERRATA PAge 10. line 4. for relations read revelations p 19. l 4. before essential put in attribute so p 20. l 32. for inward and r inward or p 24. l 10. of the chapter for work r rocks and l 15. for knowledge r foreknowledg p 30. l 5. for that not r not that p 31. l 21. for would r could p 32. l 21. after Angels put in And men p 43. l 8. for no r out p. 98. l. 19. for intentive r. incitative p. 99. l. 20. for spirit r. spiritual p. 110. l. 36. after when r. as p. 125. l. 10. for view r. review and l. 23 for all r fall p. 126. l. 1. for but r. one And l. 18. for Remalia r. Remaliahs son p. 127. l. 30. for unregerate r. unregenerate p. â—â— l. 1. for retain r. return p. 140. l. 15. for the r. your p. 144. l. 36. for interminate r. indeterminate p. 155. l. 15. for that r. the. And l. â—â— for makers r. workers p. 156. l. 15. for person r. personal p. 158. l. â— for repeated r. revealed p 174. l. 32. for justified r. sanctified p 201. l. 12. after against his put in will p 208. l. 20. for hopes r. hopers p. 221. l. 1â— for whom r. when p 22â— l. 32. for fourthly r. fifthly p 24â— l. 12. of the chapter for would r. could p 250. l. 28. for being by 1. Beingly p. 270. l. 9. for possibility r. visibility p 273. l. 13. for of r. iâ— l. 23. put out odde p. 274. l. 8. for be not r. not be p 276. l. 9. put opt delusion and l. 23. after passeth put in with p 280. l. 10. of the châ—â— for tumble r. jumble p 285. l. 5. for certifie r. rectifie p 297. l. 28. for of his r. of this p 298. before l. 2. add And p 310. l. 24. for verticum r. viaticum The late SYNODS Confession of Faith EXAMINED CHAP. I. Of the Holy Scripture ALthough the light of nature and the works of Creation and providence do so farr manifest the goodness wisdome and power of God as to leav men unexcusable a Rom. 2.14.15 Ro. 1.19.20 Psal 19.1.2.3 RoÌ„ 1.32 with Chap. 2.1 yet are they not sufficient to give that knowledge of God and of his will which is necessary unto salvation b 1 Cor. 1.21 1. Cor. 2.13.14 Therefore it pleased the Lord at sundry times and in divers manners to reveal himselfe and to declare that his will unto his
Testament Deut. 6.25 And it shall be our righteousness if we observe to do viz. through the help of Christ all these commandements before the Lord our God as he hath commanded us Ezek. 18.22 All his transgressions that he hath committed shall not be mentioned unto him in his righteousness that he hath done he shall live Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 10.4 For Christ is the end of the Law for righteousness to every one that believeth 2 Cor. 9.10 As it is written he hath dispersed abroad he hath given to the poor his righteousness remaineth for ever Now he that ministreth seed to the sower both minister bread for your food and multiplie your seed sown and increase the fruits of your righteousness See Heb. 10.36 James 1.22.23 24. Rom 2.13 For not the hearers of the Law are just before God but the doers of the same and they onely shall be justified And Augustine himself doth acknowledge That forasmuch as this obedience is performed with our consents and endeavors though principally begun and ended through the grace and power of God yet it is through the mercy and goodness of God imputed unto us as if it were entirely ours Ninthly you say That men are justified by having Christs obedience and satisfaction imputed unto them but we have shewed before that the outward person and active obedience of Christ stands upon his own score he as a creature being a debtor to keep the Law and is not imputed unto us as his passive obedience is through which we are discharged of those sins which we have repented of and left Tenthly you say That persons to be justified rest upon Christ and his righteousness by faith which is true of his internal righteousness as we have shewed but not in your sense for so Saint Paul having spoken of the righteousness of faith Phil. 3.8 9. doth explain himself at the 10. vers saying That I may know him and the power of his resurrection c. So the same Apostle Rom. 4.11 saith That Abraham received circumcision which in it self signifies and sets forth sanctification as a seal of the righteousness of faith Lastly whereas you say That they have not this faith of themselves it is the gift of God we grant it to be true of Gods illumination revealing unto us the things which we knew not but not of our credence which we yeeld unto the same as we said before In your second Section besides one of your former errors resumed of faiths resting upon an imagined righteousness his outward obedience aforesaid you affiâ—m two untruths more The first is That faith is the alone instrument of Justification whereas the Publican who went away justified rather then the self justifying Pharisee obtained that mercy partly by his penitence and partly by prayer saying Lord be merciful unto me a sinner Luk. 18.14 Furthermore the word of God is a blessed instrument of our cleansing and justification from sin Joh. 15.3 Now are ye clean through the word that I have spoken unto you Joh 17.17 Sanctifie them through thy truth thy word is truth see Eph. 5.25 26. Finally we have shewed before that our obedience both active and passive is a way wherein and so a mean and instrument whereby we attain justifying and sanctifying grace from Christ Secondly you say but untruely That faith is accompained with all other graces For though it is the high way to obtain whatsoever grace we want yet at the first it is seconded but with two other ordinarily to wit hope and love Hence the Apostle saith 1 Cor. 13.13 Now abideth these three Faith Hope and Love but the greatest of these is Love And if it were attended at the first with all other graces why doth the Apostle thus charge us 2 Pet. 1.5 6 7. And besides this giving all diligence add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness love Lastly though you say truly That the faith which justifieth is no dead faith we may justly fear that such a faith as seeks no living justification is scarce a lively faith In your third Section first you harp upon that old string That Christ hath discharged our debt and satisfied Gods justice by his death which how far it is true or false we have already declared yet is our justification of freegrace and so contrived that both Gods exact justice which can have no fellowship with iniquity and his rich grace also might be glorified in the justification that is the renewing and reparation of sinners In your fourth Section we acknowledge Gods decree to justifie all sinners if they oppose him not in the work but not to justifie all the elect For such chosen ones as die in innocency need it not We assent also unto it that Christ did in the fulness of time in his assumed humanity die for the sins of all offenders as in his Godâ—ead he dyeth in them from the time of their fall but neither way doth he suffer death for all the Elect. T is granted likewise that he is risen again both inwardly and outwardly for the justification of sinners but not in your sense But that which you add in the close of the same Section That they are not justified until the Holy Spirit doth in due time actually apply Christ unto them is false Not that we dream as some do that men are justified either from eternity or from the time of Christs resurrection but that Christ in the work of our justification applyeth the spirit unto us and not the Spirit him as you here dream In your fifth Section by not distinguishing of justification in sieri in facto you bring forth both confusion and error For first you say That God doth continue to forgive the sins of those that are justified which is true of them that are now under the work so far as they continue in faith and obedience or after fals renew their repentance but as for those who are fully justified they have a general acquitance and discharge of all their sins sealed up unto them in and through the death of Christ Heb. 10.14 15 16. For by one offering he hath perfected for ever them that aâ—e sanctified whereof the Holy Ghost also is a witness to us For after that he had said before this is the Covenant that I will make with them after those dayes saith the Lord I will put my Lawes into their hearts and in their minds will I write them and their sins and iniquities will I remember no more Now where remission of these is there is no more offering for sin Secondly whereas you say That the justified persons can never fall away from the state of justification it is false of persons that are there in fieri and true of
ought especially to maintain Piety Justice and Peace according to the wholesome Lawes of each Common-wealth c Psalm 2 10 11 12. 1 Tim 2 2 Psal 82 3. 2 Sa 23 2â— 1 Pet 2 1â— so for that end they may lawfully now under the New Testament wage war upon just and necessary occasion d Luke 3 14 Rom 13 4 Mat 8 9 12 Acts 10.1 2 Rev 17 14 16 III. The Civil Magistrate may not assume to himself the administration of the Word Sacraments or the power of the keys of the Kingdom of Heaven e 2 Chron 26.18 19. Mat 10.17 and Math 16.19 1 Cor 12.28.29 Eph 4.12 1 Cor 14.12 Ro 10.15 Heb 5.1 yet he hath Authority and it is his duty to take order that Vnity and Peace be preserved in the Church that the truth of God be kept pure and entire that all Blasphemies and Heresies be suppressed all corruptions and abuses in Worship and discipline prevented or reformed and all the Ordinances of God duly setled administred and observed f Isa 49.23 Psa 122.9 Ezra 7.23 25 22 27 28. Lev 24.16 Deut 13.5 6 12. 2 Kin 18.4 1 Chro 13 1. to 9. 2 Kin 23.1 to 26. 2 Chron 34.33 2 Chro 15.12.13 For the better effecting whereof he hath power to call Synods to be present at them and to provide whatsoever is transacted in them be according to the minde of God g 2 Chr. 19.8 9 10 11. 2 Chr 29. 30 cha Mat 2.4.5 IV. It is the duty of people to pray for Magistrates h 1 Tim 2 â— 2. to honour their persons i 1 Pet 2 17. to pay them tribute and other dues k Rom 13.6.7 to obey their lawful Commands and to be subject to their Authority for Conscience sake l Ro 13.5 Titus 3.1 Infidelity or difference in Religion doth not make void the Magistrates just and legal Authority nor free the people from their due obedience to him m 1 Pet 2.13 14 16. from which Ecclesiastical persons are not exempted n Ro 13.1 1 Kin 2.35 Act 25.9 10 11. 2 Pet 2.1 10 11. Jud 1.8 9 10 much less hath the Pope any power or jurisdiction over them in their Dominions or over any of their people and least of all to deprive them of their Dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever o 2 The. 2 4â— Re 13 15 16 17 CHAP. XXIII Of the Civil Magistrate examined ANtiquum obtinetis fratres for in handling an office of order your selves are confused in this Chapter of Magistracy you not onely fail as you do elsewhere in not distinguishing but for want of the same you affirm some things unadvisedly especially in the two last Section yet do we not blame you for not giving us the common distribution of Magistracy into his three kinds or forms as Monarchy Aristocracy and Democracy nor for omitting another distribution of it into simple or compound government which last may consist of some two or all three and this is conceived to be none of the worst forms of Government nor will we tax you for seeming to approve of Monarchy in that you speak of the Magistrate so aften in the third person singular as if one supream for Monarches and Tyrants are not alwayes termini convertibiles but the distinctions which we most require and want are three especially The first of alawful and usurped Magistracy The second of a supream and a subordinate And the third of a meer civil and a Christian or spiritual kinde of Governours to which we might add that of absolute and conditional another of elective and hereditary with many other which we omit likewise Your first Section holds true of lawful Magistrates That they are ordained of God for his glory and the publick good and that he and he alone hath armed them with the sword but not alwayes of usurpers that they should be Gods appointed ministers unless it be in wrath as his scourges Your second Section is true First in this That Christians may accept and execute the Office of Magistracy And secondly Of such Christian Magistrates it is and must be understood that they ought to maintain Piety as well as Justice and Peace according to the wholesome Lawes of their respective Common-wealth but especially according to the Law and mind of God And finally It is true of them aswel aâ— of the meer Civil Magistrate that they may make war upon just and great occasion though Hierom and some of the Fathers be of another opinion yet is not this true of the inferiour Magistrate making an offensive war against the supream as most writers conclude In your third Section you monopolize and are very partial if not plainly injurious to the Christian Magistrate especially if he be a spiritual or inspired person in denying him authority to administer the Word and Sacraments and the power of the Keyes What say you to Moses to Joshua to Melchezedech to Samuel and David Is not Solomon called a Preacher Are not the two witnesses of the Magistracy and Ministry both Prophets Revel 11.3 4 5. Give us leave to ask you these questions First whether the Saints are not now to be Kings and Priests See Rev. 1.6 1 Pet. 2.5 Secondly whether the Priests office is so limitted and restrained now to persons as it was in the time of Uzziah 2 Chro 26.18 and of Uzzah 1 Chron. 15.2 Thirdly who brought in this distinction of Laity and Clergy in the New Testament Lastly whence have you your authority so to administer the Word and the Sacraments and to use the power of the Keys as you do in peculiar you may have jus Civile or Ecclesiasticum for it but not jus Divinum an humane or Ecclesiastical title but not a Divine right and may not he that derives it unto you have a share therein if he have gifts and qualifications for it Now what you affirm incontinently in that Section That it is his duty to take order that peace and unity be preserved in the Church That all blasphemies and heresies be suppressed That all corruptions and abuses in worship and discipline be prevented or reformed That all the ordinances of God be duly settled administred and observed and that for this end he hath power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the minde of God All this say we is true of the Christian Magistrate only and not of the only Civil Governor but we pray you to take notice of two things by the way which have passed from you in that Section The first is this you there say That it is the Magistrates duty to see that the truth of God be kept pure which indeed can never be corrupted And secondly you say It is his office to see that all the ordinances of God be duely settled administred and observed which is true